Question: How can you always strive forward and not well on the past?

Answer: You should never dwell on the past! If you do that, you are simply consuming yourself. The past does not belong to you, and neither does the future.

Things that are not manifested in your body right now, you do not work with; they simply do not exist. The past is gone and you know nothing about the future. You cannot depict any images from the future in advance to await their actual happening. So why deal with it?
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, “The Good Deeds of the Righteous Are the Generations,” in the Work?”

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Question: Rabash writes that when friends gather, they should talk about the benefits of gathering. What does he mean by that?

Answer: The benefits are an abstract concept. It can exist only in relation to my desire. Accordingly, I envision a future fulfillment, which I can earn, with less effort than the pleasure I will receive. Then it is called a benefit—you invest 99, you get 100.

But my desire must be greater than the invested effort, otherwise the desire to receive will not allow me to exert. Therefore, every time we calculate what kind of pleasure we will receive, what the disadvantages are, and how much effort we need to expend.

The benefits we want to get from the process we are going through, I cannot relate to someone else. If a person is still in pursuit of benefits from animal pleasures (food, rest, family, sex) or the pleasures of money, honors, knowledge, then I cannot give him other pleasures instead because abstract ones are not clothed in what he understands. He does not feel them. There has to be a different Kli for this.

The Kelim we initially have are Kelim in which we feel pleasure clothed in something of this world: power, knowledge, education. The closer the pleasure, the more palpable and greater in magnitude it is.

These are animal pleasures; the greatest of these are the pleasures felt through touch and sight. They are followed by more abstract ones, pleasures brought by money, honors, which are things that require a certain level of development.

But it still comes clothed in something: I am honored, respected, more knowledgeable than others, which is a kind of power (knowledge is, in the end, power, albeit a little more abstract).

But if the pleasures are even more abstract, they are not perceived by the Kelim of receiving. They relate to Bina, which is inside Malchut. Even the Klipot are the pleasures Bina feels inside Malchut, and not Malchut itself.

You cannot explain it to people who do not have it. This requires preliminary development. So when they asked me on American radio: “What is special about Kabbalah? Why did it suddenly become open? What do you want?”

I replied that we are in a state where we do not see what will happen tomorrow. The life we live is no good, people are using drugs more and more, there is no family, children have no connection with parents, we do not even know what will happen to us in a second, we are increasingly immersed in such life problems that it becomes necessary to know about reality, how to control fate, how to see which of my actions will lead to enjoyment, confidence, and a good life.

You cannot talk to people in more abstract terms because they will not understand them. They ask, “How do I do this?” Come and learn. If we want to do something in this life in a logical way, we must study it, in any profession, even a shoemaker. Even there, you will find many professional secrets you must master before you start working, and even more so with us.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Question: What is a group from the point of view of Kabbalah?

Answer: A group is an assembly of egoistic forces that are ready to suppress their egoism in order to create a network of forces between them that are similar to the Creator.

Comment: The group must direct a person toward the goal. If the goal is to acquire the properties of the Creator (the property of the Creator is bestowal), then it cannot manifest itself in relation to the inanimate and vegetative nature. I cannot bestow to stones or plants.

My Response: It is quite natural. The property of bestowal can manifest itself only in a group.

Question: A very important element is the growth of the desire in the group. How does this happen?

Answer: When I come to the realization that I must attain the Creator and there is only complete egoism within me, then at the same time, I accept the condition that my development must take place in a group.

Therefore, I must enter it, become equal with the friends and even lower than them, and I must annul myself so that through them I can begin to receive the influence of the Creator, the upper light.
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From KabTV’s “The Basics of Kabbalah” 3/4/19

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Comment: I keep getting confused between desire, intention, and action.  I cannot properly tune myself to any one of them, nor to all of them together.

My Response: I will try to explain it sequentially and concisely.

The Goal: The most important thing in a person’s life is to attain the purpose of life (of creation), which is complete adhesion with the Creator. This must become the result of all one’s efforts in life.

The Means to Achieve the Goal: Adhesion with the Creator is achieved by similarity of form. But the Creator is the desire to bestow and a human being is the desire to receive. Therefore, similarity is not achieved through similarity of desires, but through similarity of intention—with what intention I use my desire.

We will always remain opposite in our desires: The Creator desires to give, and we desire to receive. Otherwise, we would not exist as entities distinct from Him.

Since we are created from the desire to enjoy, we can attain similarity with the Creator only by changing, not the desire itself, but the intention—the purpose for which we use the desire.

Thus, our work is only on the intention, and we join the desire to it to the extent that the correct intention “for the sake of the Creator” allows.

Restriction of Desire (Tzimtzum): Therefore, we must acquire the inner strength to use the desire from zero and upward, only in proportion to the correct intention “for the sake of the Creator” (in bestowal and love).

This means that initially, we must gain control over all desires, impose a restriction on them (Tzimtzum, Tzimtzum Aleph, the first restriction), and then use each desire only partially to the extent that we possess the proper intention.

Recognition of Evil (Hakarat HaRa): Similarity with the Creator is attained through similarity of intention.
As we strive for the intention to bestow, we begin to uncover more and more of the intention to receive (the Klipa) within ourselves.

The revelation of this corrupt intention is called exile—the Egyptian Exile (Galut Mitzrayim).

If we persist in trying to change the intention from “everything for myself” to “everything for the Creator,” we arrive at the sense of our slavery to egoism—the intention “for my own sake” (for Pharaoh’s sake).

Revelation of Evil: In this state, we gradually and fully realize that our nature, not the desire to receive, which is constant, but the intention “for myself”—is our true enemy.

By trying to break free from the intention “for myself” and acquire the intention “for the Creator,” we discover our absolute powerlessness against this enemy.

Revelation of the Means of Correction: At the end of this realization, we discover that only the Creator, the light of correction (the light of Torah, the surrounding light) can correct our intention. Then we exit the slavery of the evil intention into the intention of bestowal (similarity with the Creator). Meaning: only the Creator (the upper light) can take us out of the egoistic state—the Egyptian bondage, the state of thinking only about ourselves.

Therefore, the main thing is this: Think about the light, the Creator, who can, and only He can, correct you (your intention) from “for myself” to “for the Creator”, make the Tzimtzum, and use the desire only to the extent that the intention “for the Creator” is present.

Thus align yourself in all your actions in this world toward the correcting light so that it may give you the intention “for the Creator.”

If anything is unclear, write to me, and I will clarify.
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